All Glories to Sri Guru and Gauranga

The Guardian of Devotion

A Chronicle of a Transcendental Relationship

His Divine GraceSrila Bhakti Rakshak Sridhar Maharaj

Founder-Acharya of Sri Chaitanya Saraswat Math

Srila Bhakti Rakshak Sridhar Maharaj andSrila Bhaktivedanta Swami Prabhupad

Forward

Sri Chaitanya-caritamrta, the post-graduate study for Gaudiya Vais-navas begins with the invocation vande gurun, “I offer my respectfulobeisances unto the spiritual master.” Therein, Srila KrsnadasaKaviraja Goswami reveals that the fully blossoming spiritualconception comes to embrace a plurality of gurus.

The scriptures in general present a very broad and universalconception of Sri Guru, laying stress on the spiritual substance – thatdivine current of nectar that flows down to this plane from the highestdomain through the inspiration that is found in the heart of a realVaisnava. To deny divine revelation through another agent in thename of being chaste to one’s guru can be offensive and even suicidal.

As guru is the functioning principle of Divinity revealing Himself inthis world, according to our different stages of realizations, he mayappear in different forms. The chastity of a disciple is demonstrated inrecognizing the divine presence of Sri Guru wherever it is found, andbowing his head at the lotus feet of the agent through whom Divinityis so kindly revealing Himself.

The true chastity of the Vraja gopis was shown in their answering the

flute-call of Sri Krsna in the dead of night, although apparentlyabandoning their husbands to do so (ya nisa sarva-bhutanam tasyamjagarti samyami). So while some are sleeping in the bodily conceptionof Sri Guru, others are awakening to the inner dimension of his divenepersonality. His Divine Grace Srila Bhakti Raksaka Sridhara DevaGoswami Maharaja writes in Sri Guru and His Grace, “We must notidentify our guru with the appearance we perceive with our physicalsenses. Our inner identificaton of him will be clarified according tothe growth of our vision. When our vision increases and takes shapefrom material to transcendental, his look will also change accordingly.Otherwise, what we see will be based on a material conception. Andto force the material conception onto Divinity is a crime, it isignorance, it is erroneous. We have to free ourselves from the snare ofidentifying reality with the physical form presented to our senses. Byeliminating the external conception, we have to enter into the internal,and that will be all-important to a progressive disciple, if we want togo to the inner world of substance.”

In proportion to the depth and intensity of our inner hankering for aconnection with Divinity, our conception of guru will expand. Inseparation from Sri Krsna, the gopis began approaching even the treesand enquiring, “Where is Krsna?” Srila Bhaktisiddhanta SaraswatiThakura writes, “The reflected form of the lotus feet of Sri Guru indifferent receptacles constantly reveals many new matters for ourinstruction.” For those whose divine eye is awakened, they will findtraces of Divinity everywhere and in everything.

It is our hope that the readers of this small booklet will approach thecontents with an attitude of humble submission and an open heart.And we pray that their attachment to the lotus feet of Sri Guru may beincreased.

Bhakti Sudhira Goswami

Editor's Note: His Divine Grace Srila A.C. Bhaktivedanta SwamiMaharaj is affectionately addressed by his disciples as "SrilaPrabhupad," and His Divine Grace Srila Bhakti Rakshak SridharMaharaj is known to his disciples as "Srila Guru Maharaj." However,since they both refer to their spiritual master, Srila Bhakti SiddhantaSaraswati Prabhupad, as "Guru Maharaj" and "Prabhupad"throughout the text, in order to avoid ambiguity we have referred tothem by their sannyas names.

Siksa Guru“Our relationship is very intimate…”

 Srila A.C. Bhaktivedanta Swami Maharaj and Srila Bhakti RakshakSridhar Dev-Goswami Maharaj first met sometime in the year 1930 inAllahabad, India. In a taped conversation recorded in a 1973 meetingat Srila Sridhar Maharaj's Math at Nabadwip Dham, SrilaBhaktivedanta Swami Maharaj recalls: "So, we are very fortunate tohear His Divine Grace, Om Vishnupad Paramahamsa ParivrajkacaryaBhakti Rakshak Sridhar Maharaj. By age and by experience, in bothways, he is senior to me. I was fortunate to have his association sincea very long time, perhaps in 1930, something like that. At that time, hedid not accept sannyas; he just left home, and as a vanaprastha, in hiswhite dress, he went to Allahabad.

"Maharaj [To Srila Sridhar Maharaj] I think you remember theincident when you went to Allahabad? On that auspicious occasion,we were connected There is a long story, it will take time, but I hadthe opportunity of associating with Sridhar Maharaj for several years.Krishna and Prabhupad liked him to prepare me."

"Sridhar Maharaj lived in my house for many years, so naturally, wehad very intimate talks and he was my good advisor. I took hisadvices, instructions, very seriously because from the very beginning Iknow that he is a pure Vaishnava, a pure devotee, and I wanted toassociate with him and tried to help him also. Our relationship is veryintimate."

Herein, we find the history of a transcendental relationship betweenthese two pure devotees of the Lord. Addressing Srila Sridhar Maharajas "His Divine Grace" and Om Vishnupad -- forms of address forone regarded as a spiritual master -- Srila Bhaktivedanta SwamiMaharaj has transcended the norms of social etiquette and superficialformality. Intimately associating together for a concentrated period ofover five years, often for five to seven hours daily, SrilaBhaktivedanta Swami Maharaj considered that "Krishna andPrabhupad liked him to prepare me" for his future expansivemissionary activities in the Western world. While remembering theirintimate talks, specifically in regard to Bhagavad-gita, Srila SridharMaharaj recalls the depth in penetration of their discussions. "Oncewhile discussing the verse dadami buddhiyogam tam yena mamupayanti te ["I give them the understanding by which they can cometo Me" Bhagavad Gita 10.10] I submitted to him that here, upayanti isindicative of parakiya rasa [paramour relationship] On this point heagreed with me, saying, 'Yes, at this point there cannot be anythingbut the parakiya rasa of Vraja. The conclusion of Bhagavad-gita mustcome to this."

Recognizing Srila Sridhar Maharaj as "a pure Vaishnava, a puredevotee" since the beginning of their relationship, Srila BhaktivedantaSwami Maharaj most highly valued his instructions and advice. Hewould often consult with him regarding the spiritual significance of

his failing business and family relationships.

An example of how Srila Bhaktivedanta Swami Maharaj tried to helpSrila Sridhar Maharaj in his preaching work is seen in his appreciatingSrila Sridhar Maharaj's uncanny ability for extracting the essence ofthe scriptures. He helped to finance the publication of Srila SridharMaharaj's original Sanskrit-Bengali work entitled Prapanna-jivanamrta: The Nectar of Surrender. The book, as well as containingoriginal Sanskrit verses composed by Srila Sridhar Maharaj, is acompilation of verses from various Vaishnava scriptures such asSrimad-Bhagavatam, and includes excerpts from the works of RupaGoswami. It is divided according to the six divisions of surrender.

Constantly associating, whether in Allahabad, Calcutta, or other partsof India, Srila Bhaktivedanta Swami Maharaj and Srila SridharMaharaj's relationship continually developed. Srila BhaktivedantaSwami Maharaj continues to recall their meeting:

"In my householder life I had opened an office in Bombay for ourbusiness. The Bombay Gaudiya Math was established by SridharMaharaj and myself. We made two parties for begging, collectingalms. Sridhar Maharaj, myself, and Bhakti Saranga GoswamiMaharaj. So, I took them to my chemist friends and I collected aboutfive hundred rupees. Sridhar Maharaj would speak, I would introduce,and Goswami Maharaj would canvass."

In the Srila Prabhupad-lilamrta, Satsvarup Das Goswami writes:"Abhay would often accompany Sridhar Maharaj and his assistants atpreaching programs, where he would play the mrdanga. And whenSridhar Maharaj fell ill, Abhay led the other devotees on preachingengagements, performing kirtan, playing mrdanga, and giving lectureson the Bhagavatam."

While still in Bombay, Srila Bhaktivedanta Swami Maharaj andSridhar Maharaj were the receiving party for a Gaudiya Math sannyasupon his return from Europe. Although dismayed by his changedappearance which was missing the tridanda of a Gaudiya sannyasi,the sikha of a Vaishnava, as well as the traditional robes, they still

eagerly inquired in regard to the preaching field in the West. Thesannyasi remarked, "They ask questions that cannot be answered."Concerned, Srila Bhaktivedanta Swami Maharaj inquired further as tothe nature of those questions. One after another Srila Sridhar Maharajanswered them all. At last, the sannyasi was left dumbfounded andSrila Bhaktivedanta Swami boldly declared, "Today, Europe has beendefeated by Asia!"

During the lifetime of Srila Bhakti Siddhanta Saraswati Prabhupad,Srila Sridhar Maharaj once composed a poem describing theontological positions of Srila Bhaktivinoda Thakur and the line ofdisciplic succession stemming from Sri Chaitanya Mahaprabhu SrilaBhakti Siddhanta Saraswati Prabhupad was so pleased with the poem'sontological depth and its happy style that he remarked: "BhaktivinodaThakur has written this through him. Now I am satisfied that althoughI may go, at least one man remains behind who can represent myconclusions." In further appreciation of Srila Sridhar Maharaj'swritings, Srila Bhakti Siddhanta Saraswati Prabhupad informed theeditors of the Gaudiya Math's periodicals, "If you include articleswritten by Sridhar Maharaj, the quality of your publications will begreatly improved."

After the disappearance of Srila Bhakti Siddhanta SaraswatiPrabhupad, the Gaudiya Math gradually diverged. With fullknowledge of the events surrounding the disintegration of the GaudiyaMath, Srila Bhaktivedanta Swami told his disciples in the same 1973conversation, "Our relationship is very intimate. After the breakdownof the Gaudiya Math, I wanted to organize another organization,making Sridhar Maharaj the head."

Reciprocating the appreciation, Srila Sridhar Maharaj advised theleaders of the Gaudiya Sangha to confer the title "Bhaktivedanta"upon the then Abhay Charan. Later, his sannyas-guru, Sripad BhaktiPrajnana Kesava Maharaj, one of the senior-most disciples of SrilaBhakti Siddhanta Saraswati Thakur, and the first sannyas-disciple ofSrila Sridhar Maharaj, gave sannyas to Abhay Charan, retaining thetitle "Bhaktivedanta," and conferring the sannyas name "Swami."

Additionally, when Srila Bhaktivedanta Swami Maharaj returned toIndia in October of 1967, after his successful preaching initiative inAmerica, he stayed with Srila Sridhar Maharaj in Nabadwip, andobserved his Vyasa Puja celebration. At that time, Srila BhaktivedantaSwami Maharaj wrote a letter to a disciple saying, "Yesterday, wehave all come to Nabadwip Dham. This place is an establishment ofone of my Godbrothers. It is a very nice and extensive place, and myGodbrother B.R. Sridhar Maharaj has spared one entire house for ourstay. He has also agreed to cooperate with our society. We shallobserve his birthday celebration, and the brahmacaris shall learn howto celebrate the spiritual master's birthday." Shortly afterwards, SrilaBhaktivedanta Swami Maharaj asked Srila Sridhar Maharaj to be thepresident of his newly formed society – the International Society forKrishna Consciousness.

During the Vyasa Puja celebration, one of Srila Bhaktivedanta SwamiMaharaj's disciples saw Srila Bhaktivedanta Swami Maharaj and SrilaSridhar Maharaj fully absorbed in a deep discussion in Bengali. Thedisciple inquired from Srila Bhaktivedanta Swami Maharaj what wasthe nature of their talk, and he replied, "If I were to tell you, youwould faint. Sridhar Maharaj has very high realizations."

That Srila Bhaktivedanta Swami Maharaj continually regarded SridharMaharaj as his advisor throughout his life is clear in the followingletter written by him to one of Srila Sridhar Maharaj's disciples, SripadGovinda Maharaj. Concerned about his failing health, he had writtenSridhar Maharaj asking whether he should continue living in theUnited States or return to India to live his last days in Vrindavan.After receiving Srila Sridhar Maharaj's reply, he wrote: "What SripadSridhar Maharaj has directed, I take it on my head. He is my alwayswell-wisher. After the departure of Prabhupad it is appropriate that Ishould accept his direction. I got direction from him that I shall live inthis country forever."

Sometimes it is said that one's preaching contribution can be judgedaccording to the number of temples established, devotees converted,and books published and distributed. Srila Sridhar Maharaj travelledand preached extensively all over India, personally accompanying

Bhakti Siddhanta Saraswati Thakur for many years. Nearly fifty yearsago, he established the Sri Chaitanya Saraswat Math on the banks ofthe Ganges in Nabadwip Dham, which is now a thriving institution.His followers have established temples in major cities throughout theworld. His Sanskrit and Bengali writings have been appreciated byboth scholars and devotees for their originality, depth of realization,and happy poetic style. Published and widely distributed throughoutthe world, they are now available in English , Spanish, Hindi,Portuguese, German, French, and are being translated into otherlanguages.

Throughout his life, Srila Bhaktivedanta Swami Maharaj alwaysmaintained the highest respect and confidence in Srila SridharMaharaj. He considered that whenever it was not possible for hisdisciples to proceed directly under his guidance, that they should takedirection from Srila Sridhar Maharaj. He once wrote in a letter to oneof his students: "Because you are my disciple, and I think, a sinceresoul, it is my duty to refer you to someone who is competent to act asa siksha-guru. For spiritual advancement of life, we must go tosomeone who is actually practicing spiritual life. So, if you areactually serious to take instructions from a siksha-guru, I can refer youto the one who is the most highly competent of all my godbrothers.This is B.R. Sridhar Maharaj, whom I consider to be even my siksha-guru, so what to speak of the benefit that you can have by hisassociation. So, if you are serious about the advancement of yourspiritual life, I will advise you to go to Sridhar Maharaj. It will be verygood for your spiritual benefit, and I will feel that you are safe. WhenI was in India with the others, we lived with Sridhar Maharaj. You canalso make arrangements for your other Godbrothers to go there in thefuture. So, live peacefully with Sridhar Maharaj, and thereby you willbe spiritually enlightened."

In this passage, Srila Bhaktivedanta Swami Maharaj describes SrilaSridhar Maharaj as "the most competent of all my Godbrothers,""someone competent to act as siksha-guru," and in an astoundingstatement, he declares, "I consider Sridhar Maharaj to be my SikshaGuru, so what to speak of the benefit that you can have from hisassociation"!

What Srila Bhaktivedanta Swami Maharaj means by siksha-guru isbest explained in his own words. In his purports to the Adi-lila ofChaitanya caritamrta, he states: "One should know the instructingspiritual master to be the Personality of Krishna. Krishnadas KavirajGoswami states that there are two kinds of instructing spiritualmasters. One is the liberated person fully absorbed in meditation indevotional service and the other is he who invokes the disciple'sspiritual consciousness by means of relevant instructions. There is nodifference between the shelter-giving Supreme Lord and the initiatingand instructing spiritual masters. If one foolishly discriminatesbetween them, he commits an offense in the discharge of devotionalservice." (Chaitanya-caritamrta – Adi-lila 1.47)

Although it may be said that Srila Bhaktivedanta Swami Maharajencouraged his godbrothers in general, no one anywhere can producea similar statement of endorsement. The fact is that SrilaBhaktivedanta Swami Maharaj possessed the highest respect andappreciation for Sridhar Maharaj, and Srila Sridhar Maharaj isunparalleled in his understanding and admiration of SrilaBhaktivedanta Swami Maharaj, as evinced in the following eulogy:

"So our Swami Maharaj has done a miracle! Thakur Bhaktivinodaconceived and Bhakti Siddhanta Saraswati Thakur began to translatethis conception into action. And we find that through Swami Maharaj,in his last days, it has been fulfilled to such a great extent. We arehappy, we are glad, we are proud!"

In response to this, Srila Bhaktivedanta Swami Maharaj with greathumility, his voice choked with emotion, tearfully replied, "So, byguru and Vaishnava, whatever position I have got it is by guru'smercy and the blessings of the Vaishnavas. Otherwise, how I mayhave? So, I wish that Sridhar Maharaj may bestow his blessings as hewas doing always, and may guru maharaj help me so I can do someservice. By his grace it has become successful. I have no credit. I donot know how things are happening, because I am not at all qualified:chadiya vaisnava seva, nistara payeche keba. [Without serving anideal Vaishnava, who can be delivered from the clutches of maya?]"

And after the disappearance of Srila Bhaktivedanta Swami Maharaj,Srila Sridhar Maharaj declared: "I consider him to be saktyavesaavatara, and it is confirmed in his writings on his spiritual journeythrough the Atlantic. How he landed there in America, and the natureof his beginning the movement, his intense degree of dedication toKrishna and dependence, and how much he made himself empty ofany other desire than the order of his gurudev - quite empty thatKrishna came down to help him, and it is corroborated that Krishnaworked on his behalf. In his poem, Prayer to the Lotus Feet ofKrishna, we find him pleading with Krishna, "My dear Brother, Yourgood fortune will come to You only when Srimati Radharani becomes pleased with You." Seeing his gurudeva Srila Bhakti SiddhantaSaraswati as Radharani's delegation and his order as Her divineservice, he humbly submitted that he did not feel himself worthy or fitto discharge the divine service, so he enlisted Krishna in the service ofhis guru. He had completely dedicated himself to the purpose, he wasso earnest in his prayer to Krishna that he may discharge the duty thathe has been given by his guru maharaj, that divine force, power, camedown to help him. Otherwise, it is impossible. It is not a thing of theordinary level that anyone will do, but the highest thing has beentaken down to the lowest position so extensively. It cannot but be thedivine power, embodied and in a great intensity and magnitude! So,saktyavesa-avatara, I cannot but take him to be so."

With such appreciation, there should be little doubt why SrilaBhaktivedanta Swami Maharaj had implicit faith in Srila SridharMaharaj. He had even heard directly from Srila Bhakti SiddhantaSaraswati Prabhupad of the exceptional qualifications of Srila SridharMaharaj. In their last known recorded meeting in 1977, just prior toSrila Bhaktivedanta Swami's leaving this mortal world, we find himimploring Srila Sridhar Maharaj to take up residence at his temple inSridham Mayapur.

The conversation that ensues is a transcript of their taped conversationof March 1977.

Srila Bhaktivedanta Swami : I do not know for how long I will be

able to carry on. So, I came to see Sridhar Maharaj.

Devotee: If you all go away, then the world will become dark.

Srila Sridhar Maharaj: [to Srila Bhaktivedanta Swami] It is sowonderful that the will of the Lord becomes manifest throughsomeone.

Srila Bhaktivedanta Swami: I want very much, Maharaj, that youcome and stay at Mayapur. Because Prabhupad always desired thatyou preach. He told me quite a few times, "Why don't you pull himout?" [They both laugh.] You know, I also tried to some extent before,but somehow or other it did not work out. Now, why don't you comeand stay at Mayapur? Srila Prabhupad told me also, "Sridhar Maharajis one of the finest preachers." I want to take you everywhere. At leastat the place we have in Mayapur, people are coming from all over theworld. Why don't you come and stay there? If you just agree, thenwhatever kind of building you want, I will arrange it for you. They aretrying to build a house for me. So both of us will stay there. Andwhenever you want, you can come here to your Math.

Srila Sridhar Maharaj: Yes, as long as I am alive to fulfillPrabhupad's desire.

Srila Bhaktivedanta Swami: This is my earnest desire. Since youcould not go around the world and preach, at least stay there andpeople will come to you. I shall make that arrangement. If you stay,then it will be helpful to me also. Sometimes I need to consult withsomeone but there is no one. There is no one that I can consult. I feelthis deficiency very greatly.

Devotee: If he stays in Mayapur, then, all kinds of people will get tohear from him.

Srila Bhaktivedanta Swami: Yes, that's right.

Srila Sridhar Maharaj: Yes, people from all kinds of culturalbackgrounds will come there.

Bhaktivedanta Swami : Yes, and they are already coming. And inthat house I will make arrangements for an elevator so that youwon't have to go through the difficulty of walking up and down thestairs. You won't even have to move a step yourself. I'll makearrangements for a car and a lift. My disciples are telling me that theywill build a house for me. So, both of us will stay in that house. Mostof the time I am travelling around, so if you are there, then they canget some guidance. So, Maharaj, please, give me the order and I willmake all the arrangements for you. That Planetarium [The "Temple ofUnderstanding"] also will be built under your direction. My idea is tocombine the Indian culture and the American money – the lame manand the blind man policy. I tell them also that this will be verybeneficial for the world.

Here, in their final meeting, Srila Bhaktivedanta Swami Maharajprophetically refers to his imminent disappearance and reveals that itis in this connection that he has come to see Sridhar Maharaj. Infriendly jesting, they discuss Srila Sridhar Maharaj's reticenceregarding large-scale preaching work. Of himself, Srila SridharMaharaj has remarked, "I did not want to become a big person. That isnot my nature. I did not want to move around with many people. I amjust satisfied with whatever I have. My spiritual thinking is my life.The conclusions of the scriptures, the advices of the mahajanas, torelish them and practice them and to discuss them in a smallconfidential circle, that is the main goal of my life." In the NinthCanto of Srimad Bhagavatam, Srila Bhaktivedanta Swami Maharaj,quoting Dhruva Maharaj, writes: "'My dear Lord, I am fully satisfiedwith whatever you have given me. I have nothing else to ask fromYou, for I am fully satisfied to be engaged in Your service.' This is thementality of a pure devotee who does not want anything material orspiritual from the Personality of Godhead. Our Krishna ConsciousnessMovement is therefore called krsna- bhavanamrta-sangha, theassociation of persons who are simply interested in thoughts ofKrishna."

Bhaktivedanta Swami testifies to his having personally heard BhaktiSiddhanta Saraswati Prabhupad mark the high qualifications of Srila

Sridhar Maharaj, whom he had once requested to go to the West. Inthis regard, Srila Sridhar Maharaj once remarked, "My guru maharajwanted me to go to the West for preaching, but I don't consider myselfa fit person to preach in the West. Because, you see, I can't followyour intonation. So, [laughing] I must listen clearly, then I shall tell.So, in this way, I told that if you order, I must go, but I don't think thatI am fit to preach in the West. Anyhow, it was stopped, and GoswamiMaharaj was sent to the West." When Srila Sridhar Maharaj had beenselected, one of his godbrothers came to him and revealed the reasonwhy Bhakti Siddhanta Saraswati Prabhupad had chosen him to preachin the West. This godbrother explained, "Do you know whyPrabhupad wanted you to be sent to the West? He said, 'Because hecan't be converted.'"

And just twenty-four hours before his departure from this mortalworld, Bhakti Siddhanta Saraswati Prabhupad called for his beloveddisciple Srila Sridhar Maharaj, and asked him to sing the song ofNarottama Das Thakur: Sri-rupa-manjari-pada [the lotus feet of RupaManjari are my treasure]. Srila Sridhar Maharaj recalls: "So I did,hesitatingly. My nature is always hesitating, pushing back. Then,Kunja Babu asked me to stop. I was not a good singer, so as soon ashe suggested, I stopped. Then, Kunja Babu asked Puri Maharaj ofKalna, 'You sing.' So he began. Then, Srila Prabhupad was a littledisturbed. 'I don't like to hear the sweet tune of the song,' he said.Then, he stopped, and I had to begin again with sri rupa manjaripada, sei mora sampada. He wanted me to sing that song. That is thefulfillment of life of everyone of us, to be rupanuga - followers of SriRupa."

Senior godbrothers who witnessed this exchange have described it as a"mystic transmission" in which Srila Sridhar Maharaj was givenadmittance into the eternal entourage of Sri Rupa Manjari. SrilaSridhar Maharaj's humble vision, however, is that he was posted as thegatekeeper, the guardian of devotion (bhakti-rakshak), to protect thestorehouse of conclusive truths about the full-fledged theisticconception of Sri Krishna, as given by Sri Chaitanya Mahaprabhu.

Further expressing his appreciation for Srila Sridhar Maharaj's "high

realizations" in Krishna consciousness, Srila Bhaktivedanta SwamiMaharaj says: "I want to take you everywhere. At least at the place wehave in Mayapur, people are coming from all over the world. Whydon't you stay there?" Sometimes it is wondered why Srila SridharMaharaj apparently did not take up Srila Bhaktivedanta Swami's offer.Srila Sridhar Maharaj explains: "I said, 'Of course I shall try to helpyou. Sometimes I shall go and stay there with you.' But I really did notthink at the time that I shall survive him."

Finally, Srila Bhaktivedanta Swami Maharaj refers to "thatplanetarium." Srila Sridhar Maharaj is very fond of SanatanGoswami's most famous work, the Brhad-bhagavatamrtam, in whichdevotees, devotional service, and Krishna are described veryscientifically. On the basis of this transcendental literature, SrilaSridhar Maharaj had contemplated an elaborate preaching exhibition,showing graphically, with the use of dioramas depicting the varietiesof material and spiritual planetary systems, how the ultimate spiritualdestination is Krishna's own abode, Goloka Vrindavan. Due toinsufficient funds, Srila Sridhar Maharaj humbly submitted his idea toSrila Bhaktivedanta Swami Maharaj, who approved, saying, "It will bebuilt under your direction."

And just prior to his departure from this mortal world, Srila Bhakti-vedanta Swami Maharaj advised his senior disciples that in hisabsence, when the necessity arose to consult higher authority, thatthey should consult Srila Sridhar Maharaj. In conclusion, we humblysubmit that the transcendental relationship between SrilaBhaktivedanta Swami Maharaj and Srila Sridhar Maharaj be viewedand respected in terms of their eternal spiritual positions, and long-standing appreciation and affection for one another.

Since the departure of His Divine Grace A.C. Srila BhaktivedantaSwami Prabhupad, the "Guardian of Devotion," His Divine GraceSrila Bhakti Rakshak Sridhar Dev Goswami Maharaj, has repeatedlyprotected the teachings of the disciplic succession from perversion andmisrepresentation as he has done for more than half a century, and hascome to be recognized as a jagad-guru, or world-acharya.

Prabhupada Pranama

Srila Bhaktisddhanta Saraswati Thakur

Although outwardly he was like a lion, inwardly he was very verysweet, yet it could be traced only in his internal sweetness. Outwardly,the way of love was worshipped by him with grandeur, and awe andreverence, but his object was the simple and beautiful, divine love ofVrindavana, and his temperament in establishing that in the world wasjust like a lion’s. After his departure I described his life in one sloka.If he were living today, I think he would say, that Srila SridharMaharaj has imprisoned me in a cage of poetry.

nikhila-bhuvana-maya-chinnavichinna-karttrivibudha-bahula-mrgya-mrgya-mukti-mohana-dhattri

sithilita-vidhi-raga-radhya-radhesa-dhanivilasatu hrdi nityam bhaktisiddhanta-vani

With his first step, he vigorously cut asunder the whole plane ofexploitation, and with his second, he has put a stop to all thecalculation, liberated stages. With his third step, he has minimized thehardness and stiffness of the rules and regulations of calculativedevotional service, by a touch of the divine love: crossing Vaikuntha,he has given us the worship of Rahda Govinda.

Calculation, the rules and regulations, awe, reverence, all these thingsare minimized, checked, slackened with the softness of Vrndavanawithin, and, and with the hardness of a devastator without, he createdhavoc in the materialistic world, fighting with one and all.Singlehandedly fighting against the whole world, and cutting asundereverything – that was his external attitude. And his second attitudewas to put a stop to all scholarly researchers and doctorates ofdifferent departments, and to stop their boasting research; and third, tominimize, to slack the grandeur of the worship of Narayana. Hecaused the domain of love to descend into this plane with the serviceof Radha-Govinda, establishing the flow of divine love from the heart

as all in all. With that we come to serve our object of worship, and herepresented the service of Radha-Govinda as the highest attainment.That was his history. The real existence of Srila BhaktisiddhantaSaraswati Thakur Prabhupad is in bhaktisiddhanta-vani, his divineteachings. May that bhaktisiddhanta-vani dance eternally within thecore of your heart.

Brahma-gayatri

The meaning of the brahma-gayatri-mantra must bring us to theconclusion of Srimad-Bhagavatam. The gayatri-mantra and theSrimad-Bhagavatam are one and the same. It is the very gist of theVedanta-sutra. Srimad-Bhagavatam is the elaborate commentary ofgayatri (artho’yam brahmasutranam, bharatartha-vinirnayah,gayatri-bhasya-rupau’ sau, vedarthah parivrmhitah). The meaning ofthe gayatri-mantra must be in the line of Srimad-Bhagavatam. If weanalyze how this is possible, we shall uncover the steps between thegayatri-mantra and Srimad-Bhagavatam.

What is the meaning of gayatri? The word gayatri is a combination oftwo Sanskrit words: ganat (what is sung), trayate (gives deliverance).This means, “a kind of song by which we can get our salvation, relief,emancipation.” Gayatri is known as Veda-mata, the mother of theVedas. And Gayatri has produced the whole Veda. If we examine theVedic conclusion from its most condensed aphorism to its mostextensive expression, we shall find that it begins with omkara: theVedic syllable Om. That truth is expressed as the gayatri-mantra, thenit appears in the form of the Vedas, and then as the Vedanta-sutra.Finally, the Vedic conclusion is given its fullest expression in Vedicknowledge progresses in this line, the gayatri-mantra must containwithin it the meaning of Srimad-Bhagavatam, that is, that the Krsnaconception of Godhead is the highest.

This must be the meaning of the gayatri-mantra, but the problem ishow to extract Srimad-Bhagavatam – the Krsna conception – fromwithin the womb of gayatri. I heard that Jiva Goswami has given suchan interpretation, but I could not find where it is written. I heard that

he has given the meaning of gayatri leading to Krsna consciousness.Anyhow, the tendency awakened in me to draw the meaning to theKrsna conception. The general meaning of gayatri is “that song whichgrants liberation.” Now, liberation must have some positive meaning.Liberation means not freedom from the negative side, but positiveattainment. This is the definition given in Srimad-Bhagavatam: muktirhitvanyatha rupam svarupena vyavasthitih – until and unless we attainthe highest possible positive position, mukti, salvation, has not beeneffected. Mere withdrawal from the negative plane cannot be calledliberation. Hegel has said that the object of our life is self-determination. We must determine our normal function in the organicwhole – not mere emancipation from the negative side, butparticipation in a positive function in the domain of service. This isconsidered to be the highest attainment of life. This is the meaning ofgayatri.

The word gayatri comes from two Sanskrit roots: ganat, and trayate.Trayate means positive attainment to the final stage (sva-rupenavyavasthitih). And ganat means not mere sound, but musical sound.That musical sound which grants us the highest positive deliveranceindicates the sankirtana of Sri Caitanya Mahaprabhu and the flute-song of Sri Krsna.

The purport of the brahma-gayatri-mantra is as follows. The firstword is Om. Om is the seed mantra which contains everything withinit. Bhur is where we are - Bhu-loka – the world of our experience.Buvah is the world of mental acquisition. It is the support, thebackground of our experience. Our present position of experience isthe effect of our mental acquisition. It is the support, the backgroundof our experience. Our present position of experience is the effect ofour mental acquisition. That we are here in the world of experience isno accident; we have acquired this position by our previous karma.The physical sphere, this present world of experience, is only theproduct, the outcome of our previous mental impulses. And the subtleworld of previous karma, the mental sphere, is known as Bhuvahloka.

The next word in the mantra is svah. Above Bhuvahloka is Svah-loka.The mental world (Bhuvahloka) means acceptance and rejection: what

to do and what not to do – “I like this, I don’t like that.” Svah-loka,however, is the plane of decision, the world of intelligence(Buddhiloka). Our intelligence tells us, “You may like this, but don’tdo that, for then you will be the loser.” That plane, the plnae of reason,is known as Svah-loka. In this way, this material world is composed ofthree general layers, bhur, the physical world, bhuvah, the mentalworld, and svah, the intellectual world.

Of course a more detailed analysis will reveal seven layers: Bhur,Bhuvah, Svah, Maha, Jana, Tapa, and Satyaloka. This has been dealtwith in detail by Sanatana Goswami in his Brhad-Bhagavatamrtam.Here these seven strata have been summarized in three planes ofexistence: physical, mental, and intellectual. And these three planes ofexperience have been summarized in a word, tat.

The next word in the brahma-gayatri is savitur. Savitur generallymeans surya, the sun. And the sun means, figuratively, that whichshows or illuminates, that by which we can see. The three gross andsubtle strata within this world are shown to us by a particular thing,savitur. What is that? The soul. Actually, the world is not shown to usby the sun, but by the soul. What really gives us perception and allowsus to see gross things? It is not actually the sun that helps us see; wesee with the help of the soul. This is found in Bhagavad-gita (yathaprakasyaty ekah krtsnam lokam imam ravih). The soul expresses thisworld to us just as the sun does. The sun can show colour to our eyes,but the ear can reveal the sound world, and the hand can reveal thetouch world. So, really in the centre is the soul. It is the soul whogives light to this world, who gives us an understanding of theenvironment, the world of perception. All perception is possible onlybecause of the soul. Here, the word savitur, which generally means“sun”, can only mean soul, for the soul, like the sun shows useverything.

All seven strata of our existence – represented by bhur, the physicalplane, bhuvah, the mental plane, and svah, the intellectual plane –have here been reduced to one entity: tat – “that”. “That” is shown bythe “sun” which in this context indicates the soul. Here, “soul” means“individual soul.” The individual soul is the cause of his world. Not

that the mind is in the world, but the world is in the mind. Berkeleyhas said that the world is in the mind. Here it is being expressed thateverything is seen with the help of the sun. If there is no sun,everything is dark – nothing can be seen. So without light, nothing canbe seen. And in a higher sense, “light” means the soul. The soul is thesubject and the soul’s object is the seven planes of experience withinthis world.

The next word in the gayatri-mantra is varenyam. Varenyam meanspuja: worshipable, venerable. This indicates that although within thisplane – the objective world – the soul is the subject, there is anotherdomain which is to be venerated and worshipped by the soul. That isthe Supersoul area.

That worshipable plane of transcendental existence is known asbhargo. Bhargo means the supersubjective area, the area of theSupersoul. This is mentioned in the first verse of Srimad-Bhagavatam:dhamna svena sada nirasta-kuhakam satyam param dhimahi. SrilaVyasadeva says that here he is going to deal with another world whosepristine glory is so great that by its own ray, all misconceptions arebrushed aside. The subject is the soul, and its object is all these worldsof experience. And the supersubject is the venerable area which issuperior to the subject, the soul, that is the supersubjective area.

The world bhargo means “more subtle that the soul” and “holding amore important position that the soul.” So this means the Supersoul,the Paramatma. In general, of course, the word bhargo ordinarilymeans light. Just as an x-ray can show us what the ordinary eye cannotsee, bhargo is svarupa-sakti – higher, more powerful light that canreveal the soul. And that energy – bhargo – belongs to whom? Itbelongs to deva. What is the meaning of the word deva? Deva means,“who is beautiful and playful, “ that is, Sri Krsna: reality the beautiful.He is not a non-differentiated substance, but is full of lila, pastimes.Deva means pastimes and beauty combined, and this means Krsna.

His domain is bhargo, brilliant, and it is varenyam, to be venerated bythe jiva soul. What is the nature of that svarupa-sakti? That is thevaibhava, the extension of Srimati Radharani. She holds the full

service responsibility and the energy to serve Krsna. Bhargo is no lessthan the vaibhava, the extended body of Srimati Radharani whichcontains everything for the service of Krsna. Bhargo representsMahabhava, the predominated moiety, and Deva, Krsna, is Rasaraja,the predominating moiety.

In the gayatri-mantra, we are requested, bhargo devasya dhimahi:“Come meditate.” What sort of meditation is possible in that plane ofdedication? Not abstract meditation, but service cultivation,krsnanusilanam. Dhimahi means to participate in the spontaneousflow, the current of devotion in Vrndavana. And what will be theresult? (dhiyo yo nah pracodayat). The capacity of our cultivation willbe increased. As we serve, a greater capacity and willingness to servewill be given to us in remuneration just as interest is added to capitalin the bank. (‘dasa’ kari’ vetana more deha prema-dhana). In thisway, our dedicating principle will be increased again and again.Dhimahi means aradhana, worship. It cannot but be explained interms of aradhana, puja, seva – worship, adoration, loving service.“Dhi” is derived from the word buddhi, which generally means thatwhich we cultivate with the help of our intelligence. But here, “dhi” isa reference to that venerable intelligence which descends into thisplane to help us cultivate service. So, dhimahi does not mean abstractmeditation, but devotional service. This is the underlying meaning ofthe gayatri-mantra.

Gayatri, the song for deliverance, also means sankirtana. Kirtana isalso sung, and it also improves us towards the highest goal. Thesankirtana of Sri Caitanya Mahaprabhu also reinstates us in ourhighest serving position. So brahma-gayatri in connection withMahaprabhu comes to mean krsna-kirtana. Then it reachesVrndavana and the flute-kirtana. And when we enter Vrndavana, weshall find that the sweet sound of Krsna’s flute helps to engage all theLord’s servants in their respective duties. When the flute is sounded,the gopis and others are adjusted in their respective duties. At night,the gopis, hearing the sound of the flute, will run to the Yamunathinking, “Oh, Krsna is there.” And when Yasoda hears the song ofKrsna’s flute, she thinks, “My son is there. He is coming home soon.”In this way, the sound of the flute engages all the servants of the Lord

in their respective positions and inspires them to be mindful of theirservice.

In my commentary on the gayatri-mantra, I have written,dhiraradhanam eva nanyad-iti-tad radha-padam dhimahi: All otherservices are represented fully in Radhika. Like branches they are allpart of Her. Madhurya rasa is the chief or mukhya rasa, thecombination of all rasas. Srimati Radharani is Mahabhava – Sherepresents the entire serving attitude.

The flute-song of Sri Krsna, expressed as the gayatri-mantra, isreminding us and engaging us in our service. And what is our service?Our service must be to surrender ourselves in the service of SrimatiRadharani – to accept the suggestion of Radharani. The gayatri-mantra will excite us to be mindful about Srimati Radharani’s lotusfeet, to obey Her orders. She is mainly representing the whole servingarea. So to try to engage ourselves in Her service, under Her order – toaccept Her direction and to obey Her – that is the service of Sri Radha.In this way, the meaing of the gayatri-mantra has been drawn toradha-dasyam, self-determination (sva-rupena vyavasthitih).

In the meantime, the partial representations in vatsalya and sakhyarasa are also part and parcel of the original mellow of conjugal love,madhurya rasa. The vatsalya rasa devotee will serve Nanda andYasoda, the sakhya rasa devotee will serve Sridhama and Sudhama,but ultimately, the whole system in one conception is included inRadharani.

Radha-dasyam, the service of Srimati Radharani is the ultimatemeaning to be extracted from the gayatri-mantra. That is the supremeend of our life. It cannot but be so. Srimad-Bhagavatam is theultimate, or full-fledged, theism to be extracted from the Vedas,Upanisads, and so many other scriptures. All the revealed truth risesto its acme, to its highest position, in the conception given by Srimad-Bhagavatam. And Srimad-Bhagavatam teaches us that the highestrealization, self-determination, is to be found in the service of SrimatiRadharani, that under Her guidance we may serve Sri Krsna. We mustdirectly put all our energy at Her disposal and devote ourselves to Her

service. She actually knows how to serve Krsna. We aspire for a directconnection with Her service.

What is the meaning of the purport of bhargo? Bhargo vaivrsabhanuja-atma-vibhava-eka-aradhana-sri-puram. Bhanu meansthe sun, or “who shows us by light.” Radharani is the daughter ofVrsa”Bhanu.” So I selected the word “bhanu.” To represent Herpersonal extended self, I given the word “vaibhava.” Vaibhava means“what comes out as resourcefulness” or “extended self” Prabhava isthe central representation, and vaibhava is the outer extension. Thevery gist of svarupa-sakti is Srimati Radharani and the wholesvarupa-sakti is Her extended self. The town of Her beautiful service,that is, the country, abode of Her beautiful service – the wholesvarupa-sakti.

Just as rays of light extend from the sun, the whole internal potency isan extension of Mahabhava, Sri Radhika. She has developed Herselfinto such a beautiful area of brilliance, of internal energy, and therebyShe serves Her Lord. All these necessary things have sprung fromHer. To help Her in serving Her Lord, they all come out. When theentire internal energy is condensed in a concise form, it is Mahabhava,Radharani. And when Radharani wants to serve, She extends Herselfin limitless different ways. And with some contribution from Baladevaand Yogamaya, the whole spiritual world, including Vrndavana,Mathura, And Vaikuntha, evolves to assist Srimati Radharani in theservice of Sri Krsna.

In this way, I have drawn out radha-dasyam as the meaning of thegayatri-mantra and have tried to represent it in Sanskrit verse.